فصلنامه مطالعات تفسیری
پیاپی 57 (بهار 1403)

Holy Qur'an has presented two methods of "marriage and chastity" for the correct interaction with the sexual instinct. According to the Qur'an, the only correct way to satisfy the sexual instinct is marriage, but those who do not have access to it, have been ordered to "have chastity." The following article is a descriptive-analytical attempt to reveal identity, quality and multiplicity of chastity and how to achieve it in the light of the verses of the Qur'an with emphasis on the 33rd verse of Surah Noor. From the findings of the research, it can be known that chastity is the desire for the appearance of a state for the soul (self) that prevents the inappropriate occurrence of sexual lust and with it the spirit of chastity reigns (rules). In the interpretations, the existence of two viewpoints about the idiomatic meaning of "Este'fäf (chastity) has caused a different opinions in discovering the divine meaning of it; Therefore, some consider the order to it as a general order and some consider it as special one. Based on the results of the research, Este'fäf (chastity) is opposite (infront) of "marrying off" (here) and is specific to those who are not provided with any of the types of permanent or temporary marriage, and its interpretation as temporary marriage fits with the generality of the meaning of chastity, but it does not agree with the context of the verse. Strategy of having chastity in cognitive dimensions, is to accept the correct worldview and to pay attention to human dignity; and based on that,(real) following of the Qur'anic exemples of virtues of chastity could be done (and shined) . Also, a control solution from the verses of the Holy Quran, is obtained and it includes four areas: thought, visitation, listening and communication

"The Night of Qadr is one of the most significant Quranic teachings. This article, using a descriptive-analytical method, examines the temporal extent, place of descent, and the descent of angels and the Spirit on the Night of Qadr from the perspective of both Sunni and Shia interpretations." The primary focus of this research is on whether or not Laylat al-Qadr (Night of Qadr) existed before Islam, and whether it continued after the Prophet's demise. Additionally, the research aims to clarify the specific location where the angels and the spirit descend during Laylat al-Qadr. The answer to this question, in addition to specifying the temporal extent of Laylat al-Qadr (Night of Qadr), clarifies the position of divine proofs (Hujjat Allah). According to the research findings, contrary to the belief of some interpreters, Laylat al-Qadr is not exclusive to the era of the Prophet Muhammad; "rather, it existed before Islam and will continue until the Day of Judgment every year in the month of Ramadan." After the Prophet's demise, angels and the spirit descend during Laylat al-Qadr upon the perfect human, namely the Infallible Imam, who is spiritually close to the horizon of prophethood and the source of revelation and inspiration.

Among the verses in which there are many differences of opinion in its interpretation is the verse "We did not send a messenger unless the people spoke to them...". Despite the clarity of the words used in the verse, the concept of "the language of the people" has been contested by commentators and researchers of Quranic sciences. By studying the statements of commentators under the verse and the views of researchers, their views can be categorized into four views. By examining and analyzing the views, the author has come to the conclusion that the meaning of "the language of the people" is to harmonize the content of the revelation with the understanding and level of understanding of the audience, and in other words, to accompany the Qur'an with the language of the people. The context of the verse, the wisdom of sending divine messengers and the wisdom of conveying messages (understanding and understanding) are among the evidence cited by the author in support of this view.

This research has been done with the purpose of explaining the types of methods of understanding adjectives in the psychological verses of the Qur'an and with a descriptive-analytical method. The research findings show that in order to know the meaning and understand the psychological keywords of the collected verses, three methods can be used. The first method is "conceptology" or the discovery of the components of the psychological word, which is done by dividing its different dimensions. It has three functions. Also, the third method is to examine the "synonyms" of psychological words, the first step of which is to discover synonyms, and then, in the second step, to discover the characteristics of synonyms, which is done through the use of dictionaries, contexts, and other verses. As a result, in order to understand psychological terms, firstly, the components of the word such as roots, types, and works are discovered, and then the real, figurative, or ironic aspects of that word are examined, and finally, by discovering its synonyms and also examining the distinguishing features of the selected word. It is possible to provide new psychological understandings of the verse.

The Verse 88 of Surah al-Naml of Quran alludes to the movement of mountains, comparing it to the movement of clouds. Commentators have presented various interpretations of this verse. Sadr al-Muta'alhin has interpreted the movement mentioned in this verse as "Substantial motion". The aim of this research is to examine different interpretations of this verse and the impact of the doctrine of substantial motion on its interpretation. In this research, the researchers have analyzed and critically examined various interpretations of this verse and have investigated  the quality of substantial motion can be applied to the verse. The ultimate conclusion is that among the three common interpretations of this verse, the interpretation of the movement of mountains on the Day of Resurrection and their disintegration is subject to criticism; however, the interpretation of the spatial movement of mountains due to the translational movement of the earth and the substantial motion of mountains and the bodies of human beings, indeed all material beings, is acceptable and correct

Researchers have considered the two interpretation of "eternal" or "long time" for the Quranic doctrine of "Khulood" or "Immortality in Hell". The presented evidence shows that both views have not paid due attention to the verse “إن الله لا یغفر ان یشرک به…”. While, this verse can be used to accurately determine the meaning of "Khulood"; therefore, "the need to explain the Quranic teachings in order to guide the servants" and "the feasibility of using this verse to explain the Quranic doctrine of "Khulood" or "Immortality " proves the importance of investigating this issue. Analytical examination of this verse shows that polytheism, in addition to God's non-forgiveness, "requires infinite punishment". Of course, according to other verses, polytheists can create an "obstacle" in this world by using "extensive mercy of God" in front of that "existence", but some do not do this. Also, according to this verse, "the extensive mercy and wisdom of God" and "the possibility of reforming polytheists due to the punishments of the hereafter" cannot create an obstacle against this existence; therefore, eternal punishment for them is in harmony with this verse and other teachings.

One of the important issues in the field of Qur'anic sciences is the explanation and interpretation of the testimony of God and its effects in verse 18 of Al-Imran that In this article, argumentative approaches were re-examined with regard to the interpretical and Quranic works of Ayatollah Javadi Amoli . Regarding the interpretation of the said verse, Ayatollah Javadi Amoli, contrary to the opinion of Allameh Tabatabayi, who believed in verbal and practical testimony in the verse, while accepting verbal and practical testimony and the possibility of composition in the testimony, emphasizes the objective and intrinsic testimony of God., who believed in oral testimony and information in the verse, while accepting oral and actual testimony and the possibility of composition in testimony, he emphasized on the objective and essential testimony of God. Ayatollah Javadi Amoli based on the simple truth obligatory theory, believes that because the obligatory of the Most High is simple and pure, it has no partner And since it is purely evident, known and known in advance, it is sufficient to know oneself in order to prove its uniqueness. He declares that if the testimony is verbal or real in the verse, monotheism in the cosmic system can be argued through the verses of Afaq and if the meaning of the verse is objective or essential testimony, then the argument for God's unity is based on her essence, whether there are factors involved or not, she is one and because God is a just witness, her justice also indicates her unity; as in the proof  of Seddiqin; means very honest people; and verse 53 of Fosalat, it is also received in this way.

In the Holy Quran, “Khatiah” is one of the concepts of the wide semantic field of sin, which is linked to several concepts. For adding this concept in the Holy Quran, it is necessary to study its semantic core in etimology. The present study aims at recognition of semantic elements of the concept by considering the meaning of "Khatiah" in Semitic languages and its biologists comment and relation by aims Imagination Semantic components “Khatiah”.in the Holy Quran. Data of etimology shows that usage of concept “Khatiah” in Sin, Neglect, diversion and get out. With care in Spotify Subscription and the proximity of sounds in two terms “hete” and “khata” shows the usage of these two words in the Ebric languages.Examining the Concepts of ergonomics shows that existence of concepts Heavyweight mastering, wastefulness and  Out of moderation. The concept of text shows God Almighty operates two models, which include to forgive and to punish. Humans behave three models that include to prform of “Khatiah”, Prayer for the end of torment and asking for forgiveness.